PASSAGES REFERRING TO HERAKLEITOS IN THE ‘ DoxoGRAPHISTS.’
Ar. Did. Epit. 89, 2; Dox. 471. Zeno as well as Herakleitos says that the soul is a perceptive exhalation. The latter desiring to make it clear that souls always " gain mental faculties by giving forth exhalations, likened them to rivers; and these are his words : (Fr. 42) ‘ Other and yet other waters are flowing on upon those who step in the same rivers.’
Sim. in Phys. 6r; Dox. 475. (Theophrastos says)
60 the First Philosophers of Greece
Hippasos of Metapontum and Herakleitos of Ephesos
teach that the one is moved and limited, but they make
fire the first principle and derive all things from fire by
condensation and rarefaction, and again they resolve
them into fire since this one thing is the essential
nature underlying their appearance; for Herakleitos
says that all things are transformations of fire [πυρὸς
ἀμοιβὴν], and he finds a certain order and definite time
in the changes of the universe according to a fated
[εἱμαρμένην] necessity.
Theoph. de Sens. 1; Dox. 499. The followers of
Anaxagoras and Herakleitos say that men perceive by
the presence in themselves of the opposite quality.
Phil. de Piet. 14, 25; Dox. 548. (Chrysippos) in
his third book says that the universe is one of the beings
endowed with sense, fellow-citizen with men and gods,
and that strife and Zeus are the same thing, as Hera-
kleitos says. |
Hipp. Phil. 44: Ώου. ὅδ8. Herakleitos the Ephesian, a philosopher of the physical school, was always lament- ing, charging all men with ignorance of the whole of life, but still he pitied the life of mortals. For he would say that he himself knew all things, but that other men knew - nothing. His language agrees quite well with that of EKmpedokles when he says that strife and love are the first principles of all things, and that god is intelligent fire, and that all things enter into a common motion and do not stand still, And as Empedokles said that the whole region occupied by man is full of evils, and that the evils extend from the region about the earth as far as the moon but do not go farther, inasmuch as all the region beyond the moon is purer, so also it seemed to Herakleitos.
Epi. adv. Haer. ii. 20; Dox. 591. Herakleitos the Ephesian, son of Bleson, said that fire is the source of
ee ή -''-
HERAKLEITOS _. Ol
all things, and that all things are resolved into fire again.
Galen, His. Phil. 62; Dox. 626. Herakleitos says
that the sun is a burning mass, kindled at its rising,
and quenched at its setting.
Herm. I.G.P. 18; Doz. 654. Perhaps I might
yield to the arguments of noble Demokritos and want
to laugh with him, unless Herakleitos led me to the
opposite view as he said weeping: Fire is the first
principle of all things, and it is subject to rarefaction
and condensation, the one active, the other passive, the
one synthetic, the other analytic. Enough for me, for I
am already steeped in such first principles.
Aet. i. 8; Dox. 288. Herakleitos and Hippasos say that the first principle of all things is fire; for they say that all things arise from fire and they all end by becoming fire. As this is quenched all things come into the order of the universe; for first the dense part of it contracting into itself becomes earth, then the earth becoming relaxed by fire is rendered water in its nature, then it is sublimated and becomes air ; and again the universe and all bodies are consumed by fire in the conflagration. [Fire then is the first principle because all things arise from this, and the final principle because all things are resolved into this. |
Aet. i. 5; Dox. 292. -Hippasos of Metapontum and
Herakleitos the Ephesian say that the all is one, ever
moving and limited, and that fire is its first principle.
Aet. i. 7; Dox. 808. MHerakleitos says that the periodic fire is eternal, and that destined reason working through opposition is the creator [δημιουργὸν] of things.
Aet. 1. 9; Dox. 807. H. et al. declare that matter
is subject to change, variation, and transformation, and
that it flows the whole through the whole.
Aet. i. 18; Dox. 912. H. introduces certain very
62 the First Philosophers of Greece
small and indivisible particles (or H. seems to some to leave particles, instead of the unity).
Aet. 1. 28; Dox. 320. H. denies rest and fixed
position to the whole; for this is the attribute of dead
bodies; but he assigns eternal motion to what is eternal,
perishable motion to what is perishable.
Aet.i.27; Dox. 8322. H.says that all things happen
according to fate and that fate itself is necessity. Indeed
he writes ‘ For it 18 absolutely destined.’ (Frag. 638.)
Aet.1. 28; Dox. 328. H. declares that reason, pervad-
ing the essence of the all, is the essence of fate. And
it is itself ethereal matter, seed of the generation of the
all, and measure of the allotted period.
Aet.ti.1; Dox. 827, Herakleitos etal. The universe
is one. 4; Dox. 881. The universe is generated not
according to time, but according to thought. 11; Doz.
840; H. et al. The heaven is of a fiery nature.
18; Που. 3842. H. and Parmenides. The stars are
compressed bits of fire. 17; Doz.846. H. and Parm.
The stars are nurtured by an exhalation from the earth.
20; Dox. 851. H. and Hekataios. The sun is an
intelligent burning mass rising out of the sea. (The
same words are assigned to Stoics, Plut. 2, 890 4; Doz.
849.) 21; Dox. 351. It is as great ‘as the width of a
human foot.’ 22; Dox. 852. It is bowl-shaped, rather
gibbous. 24; Dox.854. An eclipse takes place by the turn-
ing of the bowl-shaped body so that the concave side is
upward,and the convex side downward toward our vision.
[25 ; Dox. 356. The earth is surrounded with mist.] 27 ;
Dox. 858. (The moon) is bowl-shaped.' 28; Doz. 859.
Sun and moon are subject to the same influences. For
these heavenly bodies being bowl-shaped, receive bright
rays from the moist exhalation, and give light in
appearance [πρὸς την Φφαντασίαν]; the sun more
' Cf. Galen. Hist. Phil. 64; Doz. 626.
Herakleitos 63
brightly, for it moves in purer οπου [ἀήρ], and the moon
moves in thicker ether and so it shines more dimly.
29; Dox. 859. Eclipses of the moon are occasioned by
the turning of the bowl-shaped body. 382; Doz. 964.
The great year consists of eighteen thousand sun-years.
According to Diogenes and Herakleitos the year consists
of three hundred and sixty-five days.
Aet. ΠΠ. 8; Dox. 869. Thunder is occasioned by
a, gathering of winds and clouds, and the impact of
gusts of wind on the clouds; and lightning by a
kindling of the exhalations; and fiery whirlwinds
[πρηστῆρας] by a burning and a quenching of the clouds.
Aet. iv. 8; Dox. 388. Parmenides and Hippasos
and Herakleitos call the soul a fiery substance. 7; Doz.
392. H. says that souls set free from the body go
into the soul of the all, inasmuch as it is akin to them
in nature and essence.
Aet. v.28; Dox. 484. Herakleitos and the Stoics say
‘that men come to maturity at about fourteen years, with
the beginning of sexual life ; for trees come to maturity
when they begin to bear fruit. . . And at about the age
of fourteen men gain understanding of good and evil,
and of instruction as to these matters.
The Eleatic School: Xenophanes 65
V. THE ELEATIC SCHOOL: XENOPHANES.
XENOPHANES' Of Kolophon, son of Dexias (Apollodoros says of Orthomenes), was the founder of the Eleatic School. After a careful review of the evidence, Zeller (Vorsokr. Phil. pp. 521-522) concludes that he was born about 580 z.c. ; it 1s agreed by all writers that he lived to a great age. The stories of his travels and adven- tures are very numerous. He speaks of the war between the Ionic colonies and the Persians as beginning in his youth. According to Diogenes he sang the founding of Flea in 2,000 hexameter verses. The reference to him by Herakleitos (Fr. 16) indicates the general respect for his philosophy. He composed poetry of all varieties, and is said to have recited his own poems. His philosophic views were embodied in a poem which was early lost, and to which later ages gave the name ‘ περὶ φύσεως.
Literature: Brandis, Comm. Hleat. 1818; Cousin,
Nouv. frag. phil. 1828, pp. 9-45; Karsten, Phil.
Graec. vet. relig. i. 1, 1880; Bergk, Poet. Lyr.
Graec. ti.;. F. Kern, Quaestionum Xenophanearum
cap. duo, Naumb. 1864; Bettrdége, Danzig 1871;
Ueber Xenophanes, Stettin 1874 ; Freudenthal, Die
Theologie des Xenophanes, 1886 ; and Archi f. d.
Gesch. d. Phil. i. 1888, p. 822 sqq.; Thill, Xéno-
phane de Colophon, Luxemb. 1890.
On the book De Xen. Zen. Gorg. Aristotelis, v. Fille-
born, Halle 1789; Bergk, 1848; Mullach, 18465 ;
Ueberweg, Philol. viii. 1858, p. 104 sqq.; xxvi.
1868, p. 709 sqq.; Vermehren, 1861; F. Kern,
Symbola crit. ad libellum π. Ἐενοφ. etc. Oldenb.
1867; Diels’ Dozogr. pp. 109-118; Zeller, Ge-
schichte d. Pil. d. Griechen, i. 499-521. |
06 the First Philosophers of Greece
(a2) FrRaGMENTs oF XENOPHANES.*
1 els θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔτε δέµας θνητοῖσιν ὁμοίιος οὔτε νόηµα.
2 οὖλος ὁρᾷ, ovAos δὲ νοεῖ, οὖλος δέ τ᾽ ἀκούει. ὃ ἀλλ) ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει.
4 αὐεὶ & ἐν ταὐτῷ µίµνει κινούµενον οὐδέν, οὐδὲ µετέρχεσθαί µιν ἐπιπρέπει ἄλλοτε GAA.
5 ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς,
τὴν σφετέραν δ᾽ ἐσθῆτά 7 ἔχειν φωνήν τε δέµα» τα.
6. . . ἀλλ εἴ χεῖρας ἔχον Boss He λέοντεν,
«ὧςΣ γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες,
καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ᾽ ἐποίουν
τοιαῦθ’, οἷόν περ Kad αὐτοὶ δέµας εἶχον «ἕκαστοι»
ἵπποι µέν & ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα.
Sources and Critical Notes.
1. Clem. Alex. Strom. v. p. 714. Euseb. Praep. Ev. xiii. 13, p. 678 p. MS. οὖδε δ᾽, ... οὔτε, corr. Potter.
2. Sext. Emp. Math. ix. 144.
3. Simplic. Phys. 6 r 23, 20; Dow. 481.
4. Simplic. Phys. 6 r 23,11; Doz. 481.
5. Clem. Al. Strom. v. p. 714; Euseb. Praep.: Ev.’ xiii. 13, p. 6780, following Fr. 1. Theodoret, Gr. Aff. Curat. iii. 72, p. 49. V.1: Theod., Clem. cd. Par. and Ed. Floren., Euseb. CF'GI read ἀλλ᾽ οἱ Bporoi. Text follows remaining M88. of Clem. and Kuseb. V.2: Theod. καὶ ἴσην, Clem. and Euseb. τὴν σφετέραν ; Theod. Τ) αἴσθησιν, Clem. and Euseb. 8’ ἐσθῆτα,
6. Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third in MSS. and earlier texts; Karsten places it fifth.
V.1: Clem. and Theod. ἀλλ᾽ ef τοι χεῖρας εἶχον: Clem. Euseb. λέοντες, Theod. ἐλεφάντες. V. 2: Βιβοῦ. ΓΙ καὶ, other MSS. Ἆ, corr. Hiller. V.3: Euseb. and Theod. ral κε: Eus. DEFG dépar’, V. 4: MSS. ἔσχον, corr. Karst.: MSS. ὁμοῖον, Meineke ἕκαστοι. V. 5: Clem. Theod. ὁμοῖοι, Eus. ὅμοιοι,
Karst. ὁμοῖα.
* The text follows in the main the edition of Bergk-Hiller, Poet. Lyr. Graec., Leipzig, 1890.
The Eleatic School: Xenophanes 67
1. God is one, supreme among gods and men, and {΄ not like mortals in body or in mind.!
2. The whole [of god] sees, the whole perceives, the, whole hears.”
3. But without effort he sets in motion all things by ᾽ mind and thought.
4. It [2.e. being] always abides in the same place, not
moved at all, nor is it fitting that it should move from
one place to another.
5. But mortals suppose that the gods are born (as.
they themselves are), and that they wear man’s clothing
and have human voice and body.
6. But if cattle or lions had hands, so as to paint
with their hands and produce works of art as men do,
they would paint their gods and give them bodies in
form hke their own—horses like horses, cattle like cattle.’
1 Zeller, Vorsokratische Philosophie, p. 580, n. 3. 2 Zeller, 526, n. 1. No author is given in the context; Karsten follows Fabricius in accrediting it to Xenophanes. . 3 Zeller, 524,n.2. Cf. Arist. Rhet. ii. 23; 1899 b 6. 4 Zeller, 625, π. 2. Diog. Laer. iii. 16; Cic. de nat. Deor. i. 27. F 2
68 the First Philosophers of Greece
7 παντα θεοῖο ἀνέθηκαν "Όμηρός & Ἡσίοδός τε
a 9 0 , 9 / 4 4 /
ὅσσα trap ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστέ,
καὶ πλεῖστ᾽ ἐφθέγξαντο θεῶν ἀθεμίστια ἔργα,
κλέπτειν, µοιχεύειν τε καὶ ἀλλήλουο ἀἁπατεύειν.
8 ἐκ γαίης γὰρ πάντα, καὶ eis γῆν πάντα τελευτᾷ. 9 πάντες γὰρ yalns τε καὶ ὕδατος ἐκγενόμεσθα.
10 yf καὶ ὕδωρ wav’ ἐσθ᾽ ὅσα γἰνοντ’ ἠδὲ φύονται.
11 πηγή δ ἐστι θάλασσ᾽ ὕδατοο, πηγὴ δ ἀνέμοιο:
ψ \ 9 / > > 7 4
οὔτε γὰρ ἐν νέφεσιν « πνοιαί κ᾿ ἀνέμοιο φύοιντο
ἐκπνείοντος» ἔσωθεν ἄνευ πόντου µεγάλοιο
ιά ς \ A vw 9 σα, 2 ο
οὔτε ῥοαὶ ποταμῶν out’ αἰθέρος ὄμβριον ὕδωρ
> \ / LU , 3
ἀλλὰ μέγας πόντος γενέτωρ νεφέων ἀνέμων τε
καὶ ποταμῶν.
-- ῤ Ν / a wv A c a
12 yarns μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται
αἰθέρι προσπλάζον, τὰ κάτω δ᾽ ἐς ἄπειρον ἱκάνει.